0 H A P I E R - IY

THE MUSLIM EDUCATIONAL MOVEMENT

THE MUSLIM BDUGATIOML MOVBMBNT

As everywhere else, Muslims of the Jammu and

Kashmir State remained for lorg disinterested and often

distrustful of western education, which most of the Hindus

welcomed as an opportunity to better their future. The

Hindus, in the changed political circumstances, did not

1fa il to avail themselves of every opportunity afforded.

The attitude of Muslims in India towards the western

education was at first one of aversion and opposition.

Because the British had taken the political power from

the Mughals,the rulers "became the subjects, and this

replacement of rulers, affected the whole of India in

general and the Muslim community in particular. Muslims

being the former rulers could not forget the past glory

of their predecessors and as such they became inactive

and were drifted from the main stream of active l i fe .

This aloofness created a gulf between the British and

■3the Muslims. The British used state-craft and underhand

means to deprive the Muslims of their suzerainty. The

1 . Hart Om. Muslims of Jammu and Kashmir. A Studyof spread of education and consciousness. 1857-19 25, p .2.

2, R.C.Majumdar, British Paramountry and Indian Renaissance, V o l .1Oth, Bharti Vidhya Bhawan, Bombay, 1965, p .79.

3. Rafiq. Zakaria, Rise of Muslims in Indian Politics. (Bombay, 1970) , PP.1 -2.

British in a bid -to humble down the martial race of the

Muslims encouraged Hindus against the Muslims. They

followed a systematic ^ ^ ^ ^ cTentifip policy of paralysing

the Muslims in every fie ld , r£he introduction of permanent

settlement and the replacement of Persian by Bnglish as

the court language in Bengal reduced them to the lowest

ebb of penury.^

In 1857, the Mutiny took place. It is an established

fact that both the Hindus and Muslims participated in

it . But the British held the Muslims responsible for

the Mutiny and made them special object of their vengeance,

i'lot only were the individual Muslims persecuted but

there wqs a systematic policy of discrimination against

them all in every field of l ife .

Even as late as 1369, a Persian newspaper in

CSalctxtta, Durbin, complained: "Gradually Muslims were

being driven out of the services and Hindus are beir^

recruited in great numbers. It was announced in the

o fficial gazette that no Muslims should be appointed.

Recently, there were some vacancies in the office of

the commissioner of Sunderban (Bengal) alor^with the

advertisement, there was an o fficial note that none

4 . Madhvi Yasin, Sir Sayyid Ahmad Khan and theRegeneration of the Muslim community, P . 47, xslam and Modern Age. December, 1985.

5 . Pattabhi Sitaramaya, History of the IndianNational Congress. Vol. I , ^885-1 £ 3 5 .

but the Hindus need apply'*. ̂

It was this situation which forced Syyid Ahmad to

get involved in the affairs of the Muslim community; he

appeared like a saviour to save his community from further

decline. He. started a movement to regenerate and

modernise the Muslims which came to be known as the

7Aligarh - Movement in the annals of Indian history.

A similar situation was prevailing in Kashmir,

where the Dogra Maharajas did not care for the education

of common people, especially the Muslims* When modern

education was introduced in the valley, the Muslims did

not respond. But the Kashmiri Pandits, after their

in itia l reluctance to modern education responded gradually.

The Muslims of the valloy remained in the background

for lorg . 8

It would be pertinent to know about the

traditional system of education in Kashmir, before

throwing some l i # t on the Muslim educational movement,

launched by Moulana Rasool Shah, also called the Sir

S ayyid-i-Kashmir.

6 . CF.Mushir-ul-Haq, Muslim Politics in Modern India. (Meerut 1976), P .42 .

£

7 . Shan Muhammad. The Aligarh.Movement Basic Documents. 18 64-98 (New Delhi,T978),pTr7

8 * Sivasat. April 13, 1347 Hijra , Jammu and KashmirArchives. File No. 1328 /P .47 of 1924," G-'eneral Department.

53

The traditional education

The traditional educational system was basically

religic moral oriented. Both the Hindus and Muslims were

concerned about the religious education of their children,

so that they would prove to be the true inheritors of the

religion and culture of their forefathers. lo wonder,9

then that the educational aims, curricula-, organisation

and practices, all articulated religious concerns. The

education was equally directed to build up a moral society.

That is why besides imparting religious teachings, books

like Karima. Hama-i-Haq. Qulistan and Bostan were

10invariably taught in the upper classes. Books like

Hur-karam. and Sikandranama were also taught. Those

who desired to advance further read Saqi-nama, Shirin-A A

Khusrou, and other books of the same stamp. 1

Often the teacher was simply the most religious

and learned person in the community, eligible to perform

religious functions. These functions included leading

prayers, solemnisii^ marriage rites and ceremonies

1 2circumcisions, funerals, settling disputes and so on.

The less knowledgeable teachers passed on to their

1 3students mind their superstitious passions.

9 . Shrin Bakshi, Ph .D .thesis , submitted to the University of Kashmir, p . 126.

10 . I b id ., P . 127.

11 • Hari Om, oo .cit .

1 2. Shrin Bakshi, OiD.oit. . p .l27«1 3. CF.Walter Lawrence.The Valley of Kashmir, P . 236.

Every Kashmiri believes that "the saint will aidif man will call,they think that dead is more efficacious than a livir^ priest.

The traditional society was a society of

illiterates, with only a very small number of educated

people belonging to the religious class, which, because

of tradition and the given economic, social and political

climate, had established its sole monopoly in educational

matters. An educated common man could only read the

religious books without understanding the literal m e a n ir^ .^

Education did not form a part of state

responsibility; it , no doubt, provided cash and land grants

to those who imparted education to the children but these

1 *5were purely charitable grants. A majority of the teachers

were provided fees by the students. Besides the monthly

fees, the teacher received occasional small presents,

either in cash or kind, as, for instance, when a boy began

a new book or when he got married or when he was invested

1 6with the sacred thread.

The state had no control over the educational

institutions. It was almost a private a ffa ir . All the

Maktabs, Madras Baas acd flat hsh alas were attached to the

mosques and temples respectively, which were run by ̂rj

Moulais and Pandits alike.

1'4* Shrin Bakshi, O p .c it . P.128* An educated person,could read the book, but he could not understand the meaning of what is written, in the book.

1 5» These grants during the Muslim period were knoxmas Madad-i-ma' ash grants, the sikhs and Dogras call them as Dharmarth. For Dharmarth grants see Dastur-ul-Amal-i-Eashmir (Ano nymous) ,PP . 189-208.

1 6 . Ibid .1 7 . Shrin Bakshi, O p .c it . , P . 129.

Education was given to the male sex. There was

hardly any Maktaba or Madrassa for females. Some of the

ulema taught their daughters how to read the holy Quran

but without knowing its meaning. It was because of this

reason that the majority of the Muslim women in Kashmir

1 8did not even know how to offer their prayers.

This style of education articulated a just and

humanistic approach to l ife . But at the same time it did

not produce people #10 would have been induced to fight

against the oppression of the rulers. It was because of

this reason that until the modern education made its way

into the old values of Kashmiri l ife , people had accepted

this oppression and tyranny as their fates and endured it

silently.

The Muslims of Kashmir were, before the western

education was introduced, under complete control of their

religious heads, who told their co-religionists, that so

long as they truly followed the Quran and Hadith, they

would make progress. Adoption of western education would

make them infidels and they would not be able to

differentiate between right and wrox^j; western education

1Qwould spoil their minds. J The fanatic mullas did not

1 S . Census of India . 1911. P . 160.

19 . Mohammad Yousuf Shah, Musalraanan-i-Kashmir-ki-Tarraq. - Ka-Raz. Lahore, the Ahli-IIad is .January, 1 5 ,TT2r.“

favour those Muslims who were for western learning and

modernism. They turned against them ami created problems

20for them. The main concept prevalent among the Muslims

was that those who £ received western education would

21became infidels . The Muslim preachers thought that

opthe western learning was alien to Islamic culture.“ As

it is , the Muslims in general feared that under the

influence of western culture and learning their future

generation would lose their Muslim i d e n t i t y . I t was

because of this reason, that in itially there was not even

a sir^le Muslim student among the 25O pandit boys who

attended the C.M .S.School.

alCauses responsible for the Muslim education/backwardness

There were many factors which prevented the

Muslims from taking to modern education:-

1 . Kashmiri Muslims' apathetic attitude towards

western education.

20. G-.H.Khan, Freedom Movement in Kashmir. P .22.

21. Y.B.Mathur, Growth of Muslim Politics in India, Delhi, 1979, P .3 6 .

22. L . 3 . 3 . 0 . Me^ly. Modern India and the west. London,19 68, p. 9 3 •

23* Y .3 .Hathur,Cit. p.34» ‘ An.iuman-i-Husrat-ul-Islam,Mazi Hall Mustaqbal. p . 5.

24. Tynadle Biscoe, Kashmir in Sunlight and Shade.P . 215.

6o

2. Poverty a real impediment and not a mere

excuse in the way of their education. Tillage

boys, after completing their primary education,

could not continue, because of inadequate

arrangements for their living in the city as well

25as in towns.

3« Hon-availability of Muslim teachers in the State

schools.

4 . Absence of schools in many villages, and whereever

there were schools, the instructions imparted

were unpractical and unsuited to the requirements

26of the students.

5. Fewer scholarships were granted to the Muslims

of Kashmir.

6. Educated youngmen of Muslim community were not

encouraged.

The indifferent attitude of the state authorities

and the dearth of Muslim teachers in schools also

contributed to the backwardness of Muslim in the field

27of education.

25. President of Anjuman-i-Nusrat-ul-Islam made the presentation to the G-ovt.on the subject of the Muslim educational backwardness,See.File No. 1 609/ E-84 of 1923, J&K Archives General Department.

26. G.A.Mukhtar ( Wit ness No.68) written statement Part I (English) Srinagar .Riots Enquiry Committee July,l93l (Jammu Ranbir Press,1931)» p .233.

See Education Minister's note, Jammu and Kashmir Archives. File No. 1 01/p-102-107 s General Depjtt. Also See Census of 1901, Part I , P . 12.

The real cause of Muslim educational backwardness

was their apathy and incapacity created by the Mullas,

They had developed an attitude among the common masses,

not to adopt anything which accordii^ to them was un-Islamic,

They opposed anything which they thought was not based onpQ

tradition of the Quran as understood by them* They

actually were ignorant of the pure and real Islam. They

were less knowledgeable, narrow-minded and conservative.

3e it as it may, the Muslims remained backward

in the field of education and were attached to their age-

old customs, superstitions and beliefs, whereas their

pandit brotheren took the lead and secured monopoly in

different departments of the state. Lawrence has rightly

said that 'the Kashmiri Pandits had seized all power

and authority and the Muslim cultivators were forced to

29work and to keep the idle Brahmans in comforts.

Emergence of Rasool Shah, as a Saviour of Muslims

It was at this critical juncture that Mirwaiz

Moulana Rasool Shah appeared as a Saviour of Muslim

community, who aroused them farom their deep slumber.

28. The statesman, June 11 , 1946. The Hindustan Times, June 2, 1946. The Paisa Akhbar, Lahore, Sept. 9, 1911. (Reports on native newspapers, 1911, P .975).

29. Sir Walter, R.Lawrence. The I ndia we served, PP.1 26-1 27.

Ve are indebted to the Mirwaiz family for producing a

personality like Rasool Sahib. He proved a pioneer in

the difficult age. While preachii^ among the Muslims,he

had realised, that the ignorance could be washed off by

introducing modern education along with Islamic teachings,

30among the Muslims. For this reason, he. initiated a

compaign of educating them on modern lines, which was

termed the Muslim educational movement in the annals of

31Kashmir history.

Rasool Sahib was imbued with progressive ideas.

He believed, like Sir Syyed Ahmad Khan, that illiteracy

was the main cause of backwardness among the Muslim

community. He was of the opinion, "that a good education

on western lines, supported by wise religious teachings

from the Quran would produce young Muslims of capacity

32and character". He through a series of public speeches

made the people aware of the advantages of modern education

to young generation. The Moulana was a gifted scholar

3 °. See. An.juman-i-Husrat-ul-Islam-Ehasusi, Shumara, Urdu, 1981 , P . 11 . Muhammad-uA-Din Fauq Tarikha-i-Aqwami-Kashmir, 1910, P P .27-28.

31 . Khasusi Shumara, Op.cit. , P .11.

32. See An.iuman-i-Nusrat-ul-Islam. Khasusi Shumara»

PP. 3^9.

whose sincerity and untiring efforts evoked a very

33positive responses.

In momentous year of 1899, Moulvi Rasool Shah

laid the foundation of a primary school, the first of

its kind in the whole valley, at Rajveri Kadal in Srinagar.^

The beginning of the institution was very humble. In

raising tine structure of the school, unburnt bricks and

timber of cheap quality were u s e d .^ After this great

historic event, Moulana Rasool Shah, with the help aid

advice of some eminent persons, founded the Anjuman-i-

Nusratul-Islam in 1905» in order to mobolize public opinion

36in his favour. He was unanimously elected the President

of the organization. The officiating body was constituted

of the37

following personalities:

1 . Khwaja Hasan Shah Naqshbandhi - Naibsadar Awal

2. Ehawaja Muhammad Shah - Naib Sadar Second

3. Moulavi Atiq ullah - General Secretary

4. Munshi Kamal - Joint Secretary

5. Moulavi Ahmad ullah - Financial Secretary

6. Munshi Saarif Ali Khan - Joint FinancialSecretary

33. An.iuman - Nusratul Islam. Srinagar (Popular Printing Press, Srinagar, p .2.

34. Ibid.35. Ibid.36. The persons who helped Moulana in his sacred

cause were, Hasan Shah Naqshbandhi,Aziz-ud-DinKawoosa,Abdul Samad and Munshi G-ulam Rasool Shah, M. I.Khan, History of Srinagar. P .139.

37. Minute Book First of An.juman-Susrat -ul-lslam,Srinagar.

7» Shaikh Muhammad Husain - Accountant

8 . Khawaja Aziz-ud-Din - Examiner

9« Malik Sher Muhammad - Secretary Nazim-i-Talim.

A ims and objectives

The followirg were the aims and objectives of the

Anjum-an-i-Nusrat-ul-Islam:

(a) To equip the youth with modern education along

with Islamic teachings;

( b) to make educational arrangements for the teaching

of Al-Qura n and Al-Sunnah;

(c) to provide right kind of leadership to the

people in the cultural, economic and moral

affairs;

(d) to project the character of the Muslims reflectir^

the value system of Islam;

(e) to create a balance between modern education and

religion.

(f ) to strenthen the cause of universal peace and

brotherhood by promoting in them spiritual and

moral consciousness.^8

38. A n.j urn a n- i-Nus r at -ul-Is lam Kashmir .At a Glance,ifootan jBress, Chandni 6howk Delhi -f>.

Anjuman-i-Nusratul-Islam Kashmir, Tarikh,Kidmat- Maneoobay,U rd u , P P .6-7. '

Anjuman-i-Nusrat-ul-Islam as an Educational Movement

So the first organisation to initiate educational

and social reform amorg the Kashmiri Muslims was Anjuman^i

39Nusrat-ttl-Islam. While preaching among the people,

Rasool Shah had realized that an educational movement,

should be launched to remove the lethargy, ignorance and

backwardness among the Muslims, which finally would give

rise to consciousness among them.^0 He being far-sighted

enough had realised that the modern education in the

long run would open to the people the gates of Government

services. He was of the opinion that no nation could

progress and claim to be civilized until it reached the

zenith of its educational career.^

As has been already noted, the foundation of a

primary school was laid by Moulana Rasool Shah in 1899.

Poor students irrespective of caste, creed or sex were

admitted to this school without levying any tution fee

42on them. It was on 16th February 1908 that this school

was raised to the status of a High School, and in the

same year the first batch of six students of this school

39. Muhammad -ud - D i n-Fauq. Tarikh AQwam-i-Kashmir.Vol.I I , P .433. ----------- :-----

4®- Khasusi Shumara. Op .c it ., P .11 ,

41 . Halat-o-Rou-i-Dad. P . 30. Speech delivered byMunshi Ghulam Mohammad Khadim at the second Annual Session of the Anjuman.

4-2. Anjuman-Nusrat-ul-Islam Srinagar (A Pamphlet) .P . 2.

63

appeared in the Matriculation examination through the

Punjab University.^** Out of the six students, five came

out successful. Khawaja G-ulam Ahmad Ashai secured the

first position, while Pt. Sarwanand stood second, among the

successful candidates of Jammu and Kashmir. The University

results for the subsequent years were also brilliant •

It is relevant to note here that the orthodox Mullas

initially opposed the Mirwaiz and his supporters and

nicknamed them a& Yezar p l r s .^ In spite of strong

opposition from the orthodox section of Muslim society,

another primary school was started by the Anjuman at

Nowshehra Srinagar in 1 9 0 7 .^ In the subsequent year

a middle school was opened at Amira Kadal in Srinagar.

Besides the financial assistance by the government, the

Maharaja of Baroda donated Rs. 1 500 in 1 9 0 7 .^ For the

maintenance of the educational institutions run by the

Anjuman. Another primary school was also established at

Safa Kadal in 1908.^8 With the passage of time, a good

number of schools were opened in Srinagar and also in

some towns of the Kashmir valley. These schools were

43* Minute Book First. Op.cit. ,Anjuman-i-IFusrat-ul-Islam.

44. Yezar is Kashmir word,which means Pyjama,sincethese stressed the need of wearing Pyjama they came to be called as Yezar Pirs#See G-.H.Khan, History of Freedom Movement in Kashmir. P .75*

45* Minute Book First. Op .c it ., Anjuman-mn-i-Nusrat Islam.

46 . Ibid.47 . Ibid. 48. Ibid.

'" '7 ,# J

controlled and run bynthe Anjtuaan. The Anjuman

tried hard to persuade the Muslims to take to modern

SOeducation.

The emphasis on education laid by the Anjuman

can be judged by the proceedings of its meetings held

in Srinagar in 1924. In the meeting, one ' of the speakers

spoke in favour of expansion of modern education among

the Muslims. He said that it was because of educational

backwardness that the Muslims were in a very bad coalition.

Their Hindu brotheren had gone far ahead of them. They

did not wish il l for the Hindus, they were a part of their

being. The speaker further said that the Maharaja had

provided all facilities for the education of the Muslims,cl

but they did not avail themselves of these facilities.

Almost all the speakers praised Moulavi Rasool

Shah for his devotion to the cause of Muslim education,

and also praised him for his bringing home the importance

49

49. Jammu and Kashmir Archives, Pil® Uo.J.88 of 1.924, Central Department.

50. Ibid.

51 . Ibid..

71

of education to the Muslims of the valley.

Moulavi Rasool Shah inaugrated a new era in the

life of Kashmiri Muslims and infused a fresh spirit among

them. The aim of his life was to arouse the Muslim

community from the sloth and mire of ignorance. He took

them out of darkness and gloom into the light of education.

He could be called the father of Muslim renaissance in

the valley, as he dedicated his whole life for the welfare

and betterment of his community.^

Moulana Rasool Shah Sahib lived a short life of

only fifty- six years; M s life was a crusade in the cause

of Muslim education. He never lost his heart and never

felt defeated. In spite of strong opposition from the

orthodox mullas, he stood strong and advocated the cause

of education. In 1908, Moulavi Sahib fell ill , and did

not survive his illness, Thus great hero and champion of54.

Muslim cause passed away.

52. Ibid, Khawaja Saad-ud-Din Shawl, Moulavi, M.Y.Shah, Munshi G-hulam Mohammad, Moulavi Abdul Haq, Raja Mohammad Shah Naqahbandi, G-hulam Hasan Vakil, Amir- ullah and Abdiillah Shah were among the other apeakers, who spoke on the meeting.

53. Minute Book 14th,An.1uman-i-Husrat~ul-Islam.

52

54. Khasusi Shumara. op .cit., PP. 15-51«

Rasool Shah Sahib was succeeded by his brother

Moulavi Ahmadullah Shah (19O9—3I )5 ̂ He, like his

predecessor, was very keen about the Muslim education.

The credit of founding Kulia SharQfoa an oriented college

goes to him. He was fully aware of the educational

backwardness among his community. As per the census of

1911, less than one per cent of Muslim population was

educated; there were only six graduates in the ’tAiole

community. Among I4OO-I5OO students receiving education

in the two State High Schools, only one hundred students

were Muslims. This state of affairs made him in 1924,

approach the Government of the Maharaja requesting him

to improve the lot of his commuhity with the following

57suggestions?

(a) Compulsory primary education may be introduced

in order to remove the pathetic attitude of

Muslim community, as was recently introduced by

the government of Punjab. Other states of India

were toeing the same line.

55. Jammu and Kashmir Archives File Uo.J-88 of 1924.

5 6. An.iuman-i~Husrat-ul-Islam Kashmir. At a glance.Shaliami P’ress, Jomia Mas jid, Srinagar, 193i , p.'*7

57. Minute Book of 1925» An.iuman-i-Uusrat-ul-Islam,Srinagar.

An oriental school be established, which would

provide education in English, Arabic and Persian,

so that young Muslims would join these schools in

large numbers. There was already an institution

of this kind for the Hindu students which was

attached to Srinagar and was called Pathshala,

This Pathshala produced many graduates in Sanskrit

every year and proved very useful for the Hindu

community.

The Muslims who take lead in education be

encouraged by grant of easy terms and concessions

in employment and other inducements - their

recruitment to responsible posts. Adhoc appointments

may be made till able and capable Muslims be

produced.

Educationally qualified Muslims may be given

preferential treatment in service and training

and that they may be appointed to higher posts

so that they were encouraged. This would induce

more Muslims to develop interest among themselves

for the modern education.

All the primary schools may be staffed by

Muslim teachers and one of the state high schools

may be headed by a Muslim teacher and in all

other schools where the Headmasters could not be

74

a Muslim, a Muslim may be given the post of

second master at least.”

(f) Scholarships may be provided for the Muslim

students.

(g) An extraordinary grant may be given to the

Islamia School. And there should be a separate

amount in each year's budget for the said school.

(g) Other schools run by the Anjuman should also be

liberally helped.

(h) The site for Islamia School, near Pather Masjid,

may be allotted as was recognised by the Punjab

University.

(i) A Muslim member may be appointed in the department

of education who would look after the interests

of Muslims and would be able to prepare a report

on Muslim education.

The state should adopt a policy on the lines of

the government of Bengal., where the conditio re

were the same, as ours, some twenty years ago

in the field of education.

(k) Since the number of young Muslims educated in

English is very limited, the Muslims who are well

read in Urdu and Persian may be appointed in

7o

the Departments, such as settlement, revenue,

police, customs, municipalities,etc,, and that

where Muslims with necessary qualifications are

not available requisition may be made from the

Anjuma'n.

( l) The villages be provided with the schools and

there should be one school for every village

having the population of more than one hundred.

It was strange that only the villagers had to

pay educational tax. But they did not enjoy any

educational facility,

(m) Begar system may be replaced by Thaika system.

( n) Mosques may be restored to the Muslims which were

under the state control, and were used as stores

for foodgrains.

(o) The Muslims should get their due representation

in the assembly that may come to existence in

future.

In response to the above suggestions Maharaja

Pratab Singh took some measures to improve the lot of

Muslim community in the field of educations-

(a) The aid of Rs. 3,000, a year was given to the

Islamia High School, Srinagar,

58 . ibid.

59. Jammu & Kashmir Archives,File No.84/24-e of 1924.

(b) Among six inspectors, appointed by the Government,

four were Muslima; a special officer's post was

also created Muslim education.^

(c) Scholarships of Rs. 3,200 were given to the Muslim

pupils of the Jammu and Kashmir State. Muslim

students could also participate in open scholarships.

A small allotment was also made for the girls

scholarships.0^

(d) Eighty mullas were appointed in eighty primary

schools for the teaching of Quran to the lower

, 62 classes.

(e) Maktabs also received aid in the valley of Kashmir.r-

The above measures had some good effects. The

number of Muslim students in the public institutions i%.

the state increased. The number of pupils, receiving

education in the middle schools also rose. Appointment

of mullas in aided Maktabas and state schools contributed

63towards the increase of pupils in these institution.

The growth and development of modern education

among the Muslims was thus the direct result of the

activities of the Anjuman-i-Nusrat-ul-Islam, first under

7o

60. Ibid.

61. Ibid. 62. Ibid.

63. M .I.Khan, History of Srinagar. P . 155.

the dynamic leadership of Moulana Rasool Shah and

later under his successor Maulana Ahmedullah Shah. By

launching the movement for education among the Muslims

of the valley of Kashmir, Maulana Rasool Shah did a

commendable service to the Kashmiri Muslims. His role

in shapii^g the destiny of Kashmiri Muslims is memorable.

It is this modern education that enabled them to look for

their rightful place in the community of nations. Had

Moulana Rasool Shah lived for sometime more, the Anjuman-

i-Nusrat-ul-Islam would have worked wonders towards the

socio-economic amelioration, quick educational advancement

and better political consciousness among the Kashmiri

Muslims.